Monday, Feb. 28, 2005

native american arts daily news, presented by
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Tigers send two to Haskell
Tahlequah Daily Press - Tahlequah,OK,USA
... Haskell University is an American Indian and Alaskan Native-inclusionary four-year liberal arts college based in Lawrence, Kan. ...

 This once a day Google Alert is brought to you by Google.

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From: "ghwelker"
Subject: Navajo Nation President rejects Indian label, declares ˜I am Dine"?

Contact: George Hardeen, Communications Director
Office 928-871-7917
Navajo Nation President Joe Shirley, Jr., rejects Indian label, declares ˜I am Dine"?

President calls the term ˜Indian' a misnomer from the past

WINDOW ROCK, Ariz. - Navajo Nation President Joe Shirley, Jr., told conference participants in Phoenix last week that he is not an Indian and has never been one.

I don't consider myself an Indian, the President told about 100 participants attending the National Urban Indian Family Coalition summit at the Heard Museum Feb. 3. I don't believe I've ever been an Indian.

The President said his sentiments were personal but that he would like to see Native people nationwide adjust their perception of themselves and identify more closely with their own tribal affiliation or clan rather than an inaccurate, historical label.

It's a personal thing, of course, President Shirley told the group. I've never considered myself an Indian. I try to talk to my young ones back home and tell them the truth of the matter is that we are not Indians. As far as we're concerned, we're Dine' people, Navajo people.

The President said it was a disoriented foreigner to North America who labeled the first native people he came upon as Indians because that is whom he was seeking.

He got lost or his telescope didn't work or he lost his map, the President said, referring to Christopher Columbus. And the first natives that he saw he thought were Indians.

But this is where Dine' people lived, the five-fingered, intelligent Earth-dwelling Dine' people, President Shirley continued. We weren't calling ourselves Indians. We never have.

The President also said he rejected the term reservation for Native lands because it denotes something akin to a wildlife preserve rather than a people's homeland. While the historical record indicates that Indian reservations are land that Native people reserved for their exclusive use, in most instances they were given little choice by the Federal government, the President said.

When the foreigner came across, he saw us in our breechcloths and our moccasins and said, ˜These people are savages, barbaric, uncivilized, lower than the four-legged beasts,' President Shirley said. ˜So let's drive them off this land here and have all this timber and all this water. There's probably gold, silver ore and uranium. Let's give them this piece of ground over there in the desert because they're wildlife.'

But President Shirley said the people ultimately prevailed, despite historical atrocities, and this is what Dine' and other Native children should be told today.

I don't want to refer to myself as wildlife or as an Indian because those are not truths, the President said. They tried to drive us off of our land back then and they weren't successful. The land that Navajo people lived on has always been Dine' land, it's always been Navajoland. We were put there by the deities, and we're still there today.

The President said the closest he can get to using the foreigner's language to describe himself is as a Native person or Native American.

One of the things we need to do is make appearances before state governments, county governments, Congress, and, in my own way, go about re-educating some of my people, especially my young, relative to being a Native person.

From: NativeVillage500@aol.com

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From: "ghwelker"
Subject: Information about the Choctaw/Muskogean tribe

Dear Friendsr,

I am looking for any historic information concerning an eighteenth century beaded sash of the Choctaw/Muskogean tribe. The sash is thought to be a possession of the Chief, Priest, or Medicine-man of the tribe. The sash is worn about the neck and shoulders, is about three to five feet in length, and is adorned with an articulated beaded symbol akin to the formal shape of a violin instrument sound hole. The formality of the symbol em-beaded on the sash is viewed as expressing connective "branches" with reciprocating volutes or scrolling articulated at opposite ends of the symbol - similar to the violin hole articulation. The "branches" of the sash symbol, however, are defined in a linear (straight) fashion, as in the straightness of a ruler's edge.

The violin articulation appears in the fourteenth century Europe, and is traceable to earlier eastern periods. The pre-American Mayan/Aztec cultures exhibit similar traits of articulation, and could have easily been conveyed through ancient migration.

I would be most interested in knowing if the Choctaw sash symbolism is a pre-American cultural origination, or expressing of a later European influence.

Can you reflect or direct me with regards to the sash example, or symbolism articulated thereon?

Sincerely,

Edward Pascoe; AAS

109 Union Ave SE - Renton, WA 98059
(425) 226-3184
edpascoe@msn.com

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From: "ghwelker"
Subject: Training at Museum of Civilization

Training at Museum of Civilization

CALL FOR APPLICATIONS

Canadian Museum of Civilization Aboriginal Training Programme in Museum Practices

DEADLINE MARCH 15, 2005

Gatineau, Quebec, February 14, 2005 - The Canadian Museum of Civilization is now accepting applications for its Aboriginal Training Programme in Museum Practices (ATPMP). This eight-month programme offers vocational and technical training in museum practices to Aboriginal workers and students from across Canada. The deadline for applications is March 15, 2005.

All training is under the supervision of the Museum's professional staff in a variety of fields, including conservation, archaeology, documentation of artifacts, archives, collections, ethnology, history and administration. In return, the interns share their knowledge with Museum personnel and play an important role in maintaining communication between their communities and the CMCC. Training is available in both official languages. This is the twelfth consecutive year for the Aboriginal Training Programme in Museum Practices. The Canadian Museum of Civilization Corporation (CMCC) established the ATPMP in September 1993 in response to recommendations contained in the 1992 Task Force Report on Museums and First Peoples.

Since its inception, the CMCC Training Programme has enabled 60 Aboriginal trainees to further upgrade their knowledge of museum practices, including the current group. To learn more about the programme, please contact Jolene Saulis at (819) 776-8270; by e-mail jolene.saulis@civilization.ca ; or consult the Web at

http://www.civilization.ca/cmc/at/attoceng.html

Media Information: Chief, Media Relations Canadian Museum of Civilization

Tel.: (819) 776-7167

Media Relations Officer Canadian Museum of Civilization

Tel.: (819) 776-7169

Fax: (819) 776-7187

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Native Village Youth and Education News

<<<>>>NATIVE VILLAGE<<<>>>
February 23, 2005, Issue 147

<<<>>>NATIVE VILLAGE<<<>>>

"I could not turn back the time for the political change, but there is still time to save our heritage. You must remember never to cease to act because you fear you may fail." Queen Lili'uokalani, Native Hawaiian

<<<>>> VOLUME 1 HIGHLIGHTS<<<>>> DOCUMENTING GENOCIDE MUSIC FOR THE ELDERS TRIBE SUES TO PRESERVE ORPHAN CEMETERY MEXICAN DRUG GANGS FORCE INDIANS TO DROP TRADITION U.S. SNUBBED OVER INDIAN RIGHTS ISSUE LAST FEW WHULSHOOTSEED SPEAKERS SPREAD THE WORD

<<<>>><<<>>>VOLUME 2 HIGHLIGHTS<<<>>><<<>>> PRESIDENT'S BUDGET WOULD CUT YOUTH PROGRAMS STUDENTS PROTEST BARBED WIRE SET UP AROUND INDIAN SCHOOL VIRGINIA TO REVISE HISTORY CURRICULUM HASKELL NOT ALONE WITH BUDGET SHORTFALL FRUSTRATIONS GRAND RONDE WOODSMAN WORKS ON LONGHOUSES AND MASTER'S DEGREE LINGUIST, POET, PROFESSOR ENCOURAGES STUDENTS <<<>>><<<>>>VOLUME 3 HIGHLIGHTS<<<>>><<<>>>

CONGRESSMAN LAUNCHES BID FOR HOLIDAY HONORING NATIVE AMERICANS INSIDIOUS SUBSTANCE MAKING PERMANENT MARK ON INDIAN CHILDREN ELDERS' BENEFIT STRAINS YUKON LAND CLAIMS FUNDS BOX ELDER KIDS ARE WORKING OUT NATIVE AMERICANS BACK FROM IRAQ DECRY CUTBACK STUDY SAYS POLLUTION MAY AFFECT BABIES' GENES <<<>>><<<>>>VOLUME 4 HIGHLIGHTS<<<>>><<<>>>

AMAZON HOLDS KEY TO FUTURE OF EARTH'S CLIMATE KANSAS LENDS NAME TO EXTINCT SEA LIZARD MARSUPIAL MANURE HELPS AUSSIES MAKE PAPER CATAWBA TRIBE STRIVES TO SAVE ITS TRADITION OF MAKING POTTERY GOLF PRO LOOKING TO RECRUIT NATIVE YOUTH FILM ROW OVER PIRATES "CANNIBALS"

<<<>>><<<>>>NEW<<<>>><<<>>> 2004 NAMMY AWARD NOMINATIONS LET GOODNESS TAKE ITS PLACE MARLON BRANDO'S UNFINISHED OSCAR SPEECH NATIVE AMERICAN MASCOT POWER POINT PRESENTATION PASSING OF GRANDFATHER GERRY

<<<>>><<<>>>SPECIAL FEATURES<<<>>><<<>>> TSUNAMI DISASTER RELIEF

<<<>>><<<>>>NATIVE VILLAGE<<<>>><<<>>>

To read these and other news briefs in their entirety, please visit our website:

NATIVE VILLAGE
www.nativevillage.org
To subscribe to Native Village weekly email reminders, please send your email address to: NativeVillage500@aol.com

<<<>>><<<>>>NATIVE VILLAGE<<<>>><<<>>>

NATIVE VILLAGE YOUTH AND EDUCATION NEWS is a free newsletter which informs and celebrates in the education, values, traditions, and accomplishments of the Americas' First Peoples. We do not release subscriber or visitor names to anyone. Some articles presented in NATIVE VILLAGE news and at our NATIVE VILLAGE website may contain copyrighted material. We have received appropriate permissions for republishing any articles. Material appearing here is distributed without profit or monetary gain to those who have expressed an interest. This is in accordance with Title 17 U.S.C. section 107.

© Gina Boltz Member: Native American Journalists Association

All Rights Reserved. NATIVE VILLAGE
www.nativevillage.org
You are always welcome here :-)!

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From: "ghwelker"
Subject: House Bill 179 relating to artifacts recovered from Native American burial sites

Dear Members of the Native American Community:

Please be advised that House Bill 179 relating to artifacts recovered from Native American burial sites, has been assigned to the House Committee on Culture, Recreation, and Tourism. Write or fax your letter of support and request the scheduling for public hearings to the following House Representative;

House Representative Harvey Hilderbran

Chairman, House Committee on Culture, Recreation, and Tourism

P.O. Box 2910

Austin, Texas 78768

PHONE: (512) 463-0536

FAX: (512) 463-1449

Thank you for your coiuntinued support and help in this matter. You can also contact the governors office at the following

Office of the Governor

P.O. Box 12428

Austin, Texas 78711-2428

http://www.governor.state.tx.us/contact/contact_email.htm

TOLL FREE: 1 (800) 252-9600

FAX: (512) 463-1849

This is open to all; ask everyone you know, including your friends, community leaders, community organizations, school, newspaper, radio, political groups, church, or any other Native American groups. Again, the Native American community awaits for the best of our intentions.

Peace,

Daniel Castro Romero, Jr., M.A., M. S. W.

General Council Chairman

Lipan Apache Band of Texas, Inc.

H.B. No. 179

A BILL TO BE ENTITLED AN ACT relating to artifacts recovered from Native American burial sites. BE IT ENACTED BY THE LEGISLATURE OF THE STATE OF TEXAS: SECTION 1. Subchapter D, Chapter 191, Natural Resources Code, is amended by adding Section 191.099 to read as follows: Sec. 191.099. CATALOGUE OF ARTIFACTS FROM BURIAL SITES; RULES. (a) The committee shall catalogue any artifacts and related cultural items recovered from prehistoric and historical American Indian or aboriginal burial sites in this state. (b) The committee may adopt rules to implement this section.

SECTION 2. Not later than March 1, 2006, the Texas Historical Commission shall develop a system necessary to catalogue artifacts and related cultural items under Section 191.099, Natural Resources Code, as added by this Act. SECTION 3. This Act takes effect immediately if it receives a vote of two-thirds of all the members elected to each house, as provided by Section 39, Article III, Texas Constitution. If this Act does not receive the vote necessary for immediate effect, this Act takes

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From: "ghwelker"
Subject: Mohawk Creation Legends of the Iroquois (online movie clip) streaming video
Mohawk Creation Legends of the Iroquois
http://www.presenciataina.tv/CreationStory.mov

Presention by Dr. Tom Porter, sponsored by Lotus Music and Dance featuring the native traditional Areitos of the Iroquois Confederation of the Northeastern USA and Canadian frontier.

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From: George Lessard
Subject: AEQ Book Review of Telling Stories the Kiowa Way

http://www.amazon.com/exec/obidos/tg/detail/-/0816522782/104-4144017-1587941?v=glance&st=*
http://www.ubcpress.ubc.ca/search/title_book.asp?BookID=3875
http://www.powells.com/cgi-bin/biblio?show=Trade%20Paper:Used:0816522782:13.50
http://search.barnesandnoble.com/booksearch/isbninquiry.asp?pwb=1&isbn=0816522782

Palmer, Gus, Jr. Telling Stories the Kiowa Way. Tucson: University of Arizona Press, 2003. 170 pp. ISBN 0816522782, $17.95.

Reviewed for the Anthropology & Education Quarterly by David Samuels University of Massachusetts

© 2004 American Anthropological Association. This review will appear on the web site www.aaanet.org/cae/aeq/br/index.htm and will be cited and indexed in the December 2004 issue (35.4) of the Anthropology & Education Quarterly. Please note that the postings to the Council for Anthropology and Education listserv are delayed due to AEQ's transition to Arizona State University. We apologize for the delay and thank you for your understanding.

The Anthropology & Education Quarterly publishes reviews of current books in the anthropology of education and related fields. The Book Review Editor identifies the books to be reviewed and solicits each review from an appropriate scholar. The Book Review Editor may also consider reviews submitted voluntarily at his or her discretion, but volunteered reviews are rare. The Book Review Editor makes the decision whether to accept the review for publication. This policy has applied and continues to apply to all book reviews, whether published on the AEQ web site or in the paper journal.

Please send your contributions for the ANKN Listserv to Alaska Native Knowledge Network .

If you have any suggestions, questions, or comments, please email Alaska Native Knowledge Network .

George Lessard-Media Specialist

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From: "ghwelker" Subject: 28th Annual California Conference on American Indian Education

CALL FOR STUDENT WRITING

The 28th Annual California Conference on American Indian Education is approaching quickly and, once again, we wish to showcase the writings of American Indian students from our state in a small booklet (chapbook) available to each participant who attends the conference. We are requesting poetry, short stories, and photography from all K-12 American Indian youths who reside in California. This is the fourth year we have requested photographs. If possible we would prefer black and white photographs but will accept color. All submissions should address the conference theme "Educating Tomorrows Leaders." Photographs and writings that demonstrate the power of intergenerational education, whether formal or cultural, are especially welcome. Please inform your youths about this opportunity to have their work published and encourage them to submit their writings to:

American Indian Education Program
1919 B Street,
Marysville, CA 95901
Phone: (530) 749-6196 Fax: (530) 741-7840
email: jgraham@mjusd.k12.ca.us

Copyright will remain with the authors. Works submitted for publication will not be returned, so please send copies only. Each youth who is published will receive two free chapbooks from the Conference Planning Committee. All works should be submitted for review by Monday, March 7, 2005. Along with each submission, please include the following information:
Student Name Tribal Affiliation
Age of Student
Phone Number
Address Sponsoring organization (i.e., Title IX, IEC, or school)

We are looking forward to publishing the writings and photographs of our California Native American youths. If you have any questions, please contact James Graham at (530)749-6196.

Thank you, The 28th Annual California Conference on American Indian Education

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Subject: Sundance Institute's commitment to supporting Native Cinema

From: George Lessard

The Sundance Institute's commitment to supporting Native Cinema is woven throughout the 23-year history of the Institute along with its support for the artistic vitality of American Cinema. Rooted in the recognition of a rich tradition of story telling and artistic expression by Native Peoples, the Institute established a Native Program as a means of supporting the development of Native filmmakers and the exhibition of their work. The Sundance Institute has supported nearly 45 Native writers and directors over the past 23 years, and showcased nearly 100 films by Native filmmakers. The Sundance Film Festival's Native Forum is a gathering of Indigenous filmmakers from around the world, and offers opportunities for them to share their expertise and knowledge with each other and the independent film community through workshops, panels, networking events, and special screenings.
http://festival.sundance.org/2005/?=native&107

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Hero, Hawk, and Open Hand
Early tribal artifacts put in spotlight
Little-known items focus of exhibit in Chicago

CHICAGO - A translucent, larger-than-life hand with long, tapering fingers lends an air of mystery to a new exhibit of ancient and little-known tribal art at the Art Institute of Chicago.

"Hero, Hawk, and Open Hand" is scheduled to be shown at The St. Louis Art Museum from March 4 to May 30, 2005, and at the Smithsonian National Museum of Natural History from early July to late September.

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Navajo artist Teddy Draper Workshops
Chinle, Arizona (Canyon DeChelly)- Seminars and workshops have limited capacity and usually require enrollment months in advance.

Workshop information for 2005

March 15-19, instructor Elmer Yazzie, "cut yucca brush" watercolor technique.

May 16-20, instructor Teddy Draper, Jr., pastel techniques, insights into art, culture, and connecting to nature.

June 7-11, Indian Jewelry Basics (class limited to 4 students).

June 7-11, instructor Teddy Draper, Jr., pastel techniques, insights into art, culture, and connecting to nature.

Contact Teddy Draper at
dechelly2000@yahoo.com

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Web Sites:
Native American Links Page
Indigenous Peoples Literature
Wisdom of the Old People
Native American Summer Camp Info
Native Village(117K)

Literacy in Indigenous Communities by L. David van Broekhuizen, Ph.D. (2000)
HTML Format (70K)
PDF Format(117K)
Literacy in first languages in indigenous communities is a complex topic that generates lively discussion. This research synthesis explores the notions of national, mother-tongue, multiple, and biliteracies. It presents important information pertaining to threatened languages, language shift, and language loss. Examples of culturally relevant uses of literacy in indigenous communities and issues related to first-language literacy instruction are also provided.

Essay on the Zuni World View
Excerpt (Complete article is available in PDF)

Cushing also cited an incidence where he showed a pole that accompanies a theodolite to an old Zuni man and asked him what he thought the name of it was. In response the old man inquired as to the use of the item. After briefly describing the implementation of the device the old man provided a rather lengthy sentence-word that Cushing translated as "heights of the world progressively measuring stick". The next day Cushing took the pole to the extreme corner of the pueblo and began "to flourish it around" until a middle-aged man relented to curiosity and asked what it was. Cushing then provided the Zuni name he had learned the day before and the man promptly requested, "Can they actually tell how far up and down journeying the world is?" [105].

Indian band seeks to regain its birthright
By David Whitney

Wintu Indians
At War Against Dam, Tribe Turns to Old Ways
Petition in Support of the Winnemem Wintu Tribe

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Coyote and Fox - Nez Perce

Coyote and Fox were short of food, and Coyote said, "Let us plan to get married to some man!" [The institution of the berdache was known to the Nez Percé, and was usually the result of a dream. Some of these men were normally married.] Fox answered, "But how can we marry men when we are men ourselves?" Coyote said, "That is easy enough! We will just put on women's clothes, and the rest will only be good talking." So Fox agreed that it was a fine plan to marry some one that way. They dressed up in women's dresses, and went to see two young unmarried Wolves. They told these Wolf brothers that their parents had sent them out to try and find good husbands. Then the Wolves agreed to marry them. Then with good talking Coyote told the Wolves, "For five days you cannot really marry us, but instead must give us food to take home to our parents." The Wolf brothers believed what Coyote said, because they did not recognize him in that disguise. So for five days Coyote and Fox pretended to take a supply of food home to their parents. At the end of this time Coyote did not know how to get out of the difficulty. On the evening of the sixth day he said to Fox, "Be ready all the time, we shall leave for home to-night. Now, the Wolves had two sisters who were dwelling near their brothers' camp. After dark Coyote went to the house of the girls; and when one of them went outside, he seized the other and violated her. This girl made a great cry; and when Fox heard the cry, he jumped up and ran off. Coyote ran away also, and the Wolves never caught him.

Nez Perce Tales, By Herbert J. Spinden, 1907

From Blue Panther Keeper of Stories

http://groups.msn.com/KeeperofStories
http://www.smartgroups.com/groups/keeper_of_stories_3

Coyote and Fox - Nez Perce

They were friends dwelling nearby. It was winter, and they were very hungry. Fox [tili' ptsxi'] went to gather fir pitch. "For warming myself the better to pick lice, let me go gather [pitch." And he went out to seek pitch. He proceeded to chop with a stone ax. He chopped for a long time, and he kept tossing the pieces back of him. He thought at last, "Let that be enough for me." He turned around and saw that instead of the pitch he had been throwing behind him there was a pile of dried salmon. He did not eat any of it there; "Afterwards my friend and I will eat it." He packed the dried salmon and took it home. He put it away in the lodge.

Coyote [itsaya' ya] watched him from across the way. Presently, Fox stepped outside for something or other, and Coyote dashed quickly across. "It is as if he has something." And he saw the salmon. He ran back just as Fox came in again. Coyote said to him, "I seem to smell dried salmon."

"Yes," Fox said to him. "While I was over there chopping fir pitch, I turned around to find this salmon." Now in the evening they ate dried salmon.

Then Coyote said to him, "I, too, will go tomorrow to gather pitch since even you are able to bring this home."

"You must do things very correctly. You are the inveterate doer of that which is not right," Fox said to him.

"Yes, now just what could I do wrong!" In the morning Coyote went. Having reached the trees, he made pitch. "Let me make really large pieces." He chopped long pieces and threw them back of him. After awhile he turned around to behold some very large salmon piled there. He sat down, and he ate and he ate. He ate all of it; and then he thought, "Let me make some to take home." He chopped again, and he threw the pieces behind him. But when he turned around, behold: only pitch was piled there. He packed the pitch and took it tome. When they uncovered that which they had saved from yesterday's salmon, lo, it too had turned to pitch. Now within a few days they were hungry again. One day Fox went outside and in a loud voice said, "I wish that my friend and I could hear five bundles fall to the ground, Thud, thud, thud, thud, and thud [Ulu" k', Ulu" k', hlu" k', Ulu" k', Ulu" k'] " Then he went back into the lodge. Presently they heard five distinct thuds. They went out and found five large bundles of meat. Quickly Coyote seized three bundles which were grease stained. |He seized them greedily. Fox took the remaining two bundles which were bound in faded bags. Each one opened his. Behold! Fox had venison of choice meat with the best kind of fat, but Coyote had only plain dried meat without fat. Within a few days Coyote had consumed his meat, and Fox had to share with him.

Coyote complained, "Mine was only meat with no fat. You cheated me." When they had eaten all of their meat and had become hungry again, Coyote said to Fox, "Now we should ask again. As a matter of fact, I, myself, will ask for it."

"Invariably you! You must do it discerningly then," replied Fox distrustfully. "Well now, what could I do wrong? He is always advising me," Coyote sneered in reply. But now he asked in the same manner as he had observed Fox do previously, "I wish that my friend and I could hear five bundles fall to the ground, 'Thud, thud, thud, thud, thud [Ulu" k', lilu" k', lilu" k', lilu" k', Ulu"k'\: " Then they went inside. In a little while they heard, "Thud [lilu" k']," five times.

Suddenly, Coyote said, "Let me see him. What is it that gives this to us?"

Fox restrained him, "Do not do that!" But Coyote had already dashed outside.

He saw him. "Ha! The [wa' p' ilwa' p' il] [impudently he called him a nonsensical name] is running over the hill," shouted Coyote. Their benefactor was just going over the brow of the hill.

"Oh, you Coyote! Never will he give us anything again. Coyote, you have offended him," Fox lamented.

In a few days they became hungry again. Coyote then suggested, "You could call again, and he might give us something."

"You call him yourself," Fox replied.

And Coyote called, "I wish that my friend and I could hear five bundles fall to the ground. 'Thud, thud, thud, thud, thud.' " Silence. Nothing came to them. They continued to hunger. Fox just busied himself doing various things such as gathering and chopping pitch. He worked. He went about looking for mice. One day in going around he came upon a man taking a sweatbath.

The man said to him, "Go along to my lodge and prepare yourself some food while remain here sweatbathing."

Accordingly, Fox went to the man's lodge. Oh, all over the place was meat laid out to dry. And he ate. "He told me to help myself." Presently the man came in, returned from the sweatbath. Fox sat there, looking very modest.

The man said to him, "When you go home, you may take with you as much as will not be too heavy for you to carry." With that the man lay down to take his nap, and Fox packed much venison and went home. His pack was so heavy that he was barely able to arrive home. Now Coyote was out somewhere catching mice and had not yet come in. Fox made a cache near his bed.

Soon Coyote came home; he had brought mice, and these, still alive, he threw over to Fox. But Fox was clearly indifferent to this offering, and allowed Coyote to run around and catch his mice which had begun to scamper about. "What is the meaning of this? It was difficult for me to catch these, and now you regard my gift of food indifferently." Having caught them all again, Coyote proceeded to eat each one with voracious crackle and crunch ["q'at, q'at, q'at"]. Fox stepped outside for a few moments. Perceptive, Coyote dashed over to Fox's bed and at once found the cache.

"Oh, he has venison." Fox came in again, and Coyote said to him, "And where have you procured the venison? You have a very great quantity."

"Well, I was going about when I came upon a man having a sweatbath. I went to his home, and he gave me this venison," Fox replied.

"Ah, then I will go, too. That he should have given this to such a one as you! Then it , behooves me to go," said Coyote.

"When were you ever dependably careful?" painfully observed Fox. "You must be very careful in what you do. Do not get yourself into trouble again."

"Ha, what could I do? Where could I do anything? Even you were able to bring in venison." Very early the next morning Coyote set out. Soon he saw the smoke of a sweathouse, and he approached it.

The man recognized him at once. "It is Coyote." He said to Coyote, "Go along to my home. I will come later when I have finished my sweatbath." Coyote went to the man's lodge, and there he saw very, very much venison. "What guest should ever eat without being given the food? Later he himself will give me to eat," Coyote decided. And he awaited his host without eating anything. After a long time the man came in. Thinking his guest had already eaten, he dried himself, put a piece of meat over the fire, and ate it. Not yet having eaten, Coyote sat there and watched him. The man continued to eat. When he had finished, he went over to his bed and lay down. Then he said to Coyote, "When you go home, take with you as much venison as will not be too heavy for you." With that he lay back and went to sleep.

But Coyote sat there. Strange thoughts began to run through his mind. He pondered, "I believe that I should kill him. Then my brother and I could move in and have all this gear for our own." The sleeping man began to snore. "Well, it is for me to kill him." And so Coyote killed him with a stone ax. But oh, Coyote now was tossed about. The man had been a deer-tick, and all of that meat which he had came back to life. Coyote was pitched up and down, hurled back and forth by all the meat that had been drying on the racks. All of the meat was restored to life, and it moved terrifically. Coyote was buffeted pitifully. He was thrown about, became covered with dust, and was smeared with ashes. He was barely able to get out. He fled.

At their lodge Fox was also flung about by that venison which had been given to him I the day before. "Oh, Coyote is up to something," thought Fox. "Ever he! I knew that he would not do things right."

Coyote went home aching all over, his body covered with dust, and still hungry. He stopped to hunt mice. Now he brought in some mice.

Fox said to him, "So it's you, Coyote! Again you have done wrong."

"Oh, you are always saying that. Be silent! Here are some mice for you. I got very tired catching mice. Where, by the way, is your meat? Let us eat," Coyote told him.

"Well! They just kicked me all around the place. All the venison became alive again. What did you do there?" asked Fox.

"Oh, I just thought that if I would kill the man, everything would then be ours. How could I have known that he was a deer tick, and that the venison would kick me about; Now in a few days they grew very hungry again. Fox went wandering around as usual He went to the river and pushed his tail through a hole in the ice into the water. From sitting position he submerged his tail. Presently, a ball of Indian turnips accumulated on his tail. He pulled out his tail and took the turnips home.

When he brought the roots into the lodge, Coyote spied them at once and asked, "Where did you get them?"

"Oh, I was just washing my face and happened to push my tail into the water; and found these fastened on my tail. Fox gave Coyote a share and then ate some himself. "I will put aside a portion of this for tomorrow, to eat very early." [In saying this Fox used an archaic word meaning, "To eat very early in the morning." And Coyote, not familiar with the word, was confused.]

In his confusion Coyote thought, "What is he saying? Let me put aside a part of mine and I will do that, whatever it is he said, also." Now early in the morning, while Fox was still asleep, Coyote got up, thinking to himself, "He said, 'I will in early morning do -whatever it is. Then let me do it first." So he sat on his Indian turnips and squashed them pushing himself around and about over them. His roots were crumbled.

Presently Fox got up and took his turnips. "Ah, I remember that I said yesterday, I will eat very early.' " Now he did this. He poured water over his Indian turnips, and then proceeded to eat them.

Coyote watched him from across the way. He watched him and thought, "And that is what he meant." He went over to the place where he had pulverized his own turnips by sitting on them and picked up scattered pieces to eat.

One day soon after this. Fox went again to push his tail into the water, and he brought back more Indian turnips, a part of which he gave to Coyote. Fox ate a little of his and put the rest away. "Tomorrow I will throw these at the approaching dawn." [Fox used another figure of speech here in which "To throw at the breaking day" means to celebrate an occasion, usually by eating or drinking.] Coyote had not the least comprehension of this, how anyone could throw at the approach of dawn.

"I believe that I should do this, too," Coyote decided. Now in the early morning Coyote got up; he arose first while Fox still slept. "He said, 'I will throw at the dawn's approach. Now let me be the first to do it," thought Coyote. He took up his Indian turnips and went outside. He squeezed the roots into a ball; then just as the dawn broke, he threw at it. His ball of turnips lit in the brush, was shattered, and fell in pieces to the ground. Coyote we inside now and sat there.

Fox got up after awhile and washed his face very carefully. "Ah, I remember that I said, 'Tomorrow I will throw at the approach of dawn.' " Coyote watched him from across the way and wished that he could have some of the roots to eat. Now very slowly, Fox proceeded to pour water on his Indian turnips, to let the water become fully soaked up, and then to eat very heartily while Coyote looked on astounded.

"So that is how one throws at the dawn." He went outside again quickly. In the brush where he had thrown his own roots he began to pick up and eat all the little pieces he could find.

In a few days they became very hungry again. Coyote decided, "Why, even with his tail he was able to pull Indian turnips out of the water. I, myself, will go." So he went to the river and pushed his tail into the water. In a few minutes he pulled it out and found that a ball of Indian turnips had accumulated there.

"Just let me eat these, and then I will put my tail in again and pull out a larger quantity to take home." He ate. Then he put his tail into the water again and let it remain there for a long time. He would test the weight every few minutes. "Just a little longer; I will have very much." He eased himself up and down to test the weight. "Now I have nearly enough." But when he tried to pull his tail out of the water, he found that it had become fast. He struggled to free himself, but his tail had become frozen in the ice. It was too heavily weighted and too firmly frozen in to yield. He struggled. He pulled out bushes by the roots as he clutched here and there with his hands. Suddenly, he fell backwards into the water and was pulled under by his tail. Soon he was floating, drowned.

At the lodge, when Coyote had failed to appear, Fox thought, "He has managed to find trouble again somehow." Then Fox went out to search for him, and soon he found Coyote, his tail covered with ice, floating in the water. Fox pulled him out, straddled him three times, and Coyote was restored to life. They went home together and dwelt there again. They barely lived through until spring. [From this comes the period of intense hunger during late winter and the approach of springtime. In late winter the food supply of all people is exhausted; they have no bitterroots, venison, camas root, dried salmon, or other foods.]

Taken from Tales of the Nez Perce by Donald M. Hines, Ye Galleon Press; Fairfield, Washington, 1999 [gathered from other source books dated between 1912 and 1949]

Reposted with Permission from Wolf Walker.

From Blue Panther Keeper of Stories

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